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Curty, Christian 1921- ...

A Thematic and Annotated Bibliography of Isabelle Robinet (revised and enlarged edition)

Yin and Yang, and the Five Agents. Once these cosmological categories are applied in Taoism, one finds different associations in which Water is put in relation with the North, the kidneys, and the fluid elements saliva and humours in the body; while Fire is related with South, die heart-mind, and breath. Water is also regarded as the source of life personified in Taiyi, the astral deity residing in the Pole star, center of Heaven. In Interior Alchemy, Water and Fire represent the dynamic of the alchemical process itself which is emblematically summarized in the so-called Fire Phasing.

Thanks to Water, one purifies the alchemical elixir while developing it through Fire. Water is often regarded as purificatory element in its descent as Celestial water while Fire purifies when it blazes up. At the same time, Fire must be diminished in order to tame anger, and Water must be diminished to reduce desire. Water and Fire have an ambivalent nature, and their exchanges must be understood in order to transcend their inherent duality which forms the basis of the movement of the entire world.

Chinese thought and religion. Besides the role that Guo Xiang has played in the controversy between the School of Names Confucianist tendency and the School of Mystery Taoist tendency , which has been sufficiently emphasized by historical studies — the aim of this article is to present the thought of Guo Xiang in a larger perspective that places him in the history of Chinese philosophical tradition.

Guo Xiang has in fact formulated his thought based on different and numerous sources. While the structures of his monist and "transformist" cosmology build on the roots.

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We speak of management, of economy but within a plan of spirituality that gives [ Numbers are also used for representing trigrams and hexagrams that are, together with the images, the most important symbols on which interior alchemy bases itself. The spermatic essence was in fact regarded as the source of vital force. The adept makes its nine stars descend into his own body to ascend to and dance on its celestial network according to the rhythm of the Step of Yu. Yin and Yang, and the Five Agents. Neil Whitehead et dr.

The most striking feature of his thought, however, is to have attributed more than any other Chinese thinker the value of the Absolute to the natural world. Presses universitaires de France second revised and enlarged edition, This article examines how far the Shangqing texts were from assimilating Buddhist conceptions.

Although these texts were written during the 4 century a period which was already marked by the important presence of Buddhism in the cultural life of China , they show only a superficial use of Buddhist terminology. When Buddhist expressions are borrowed, they have a meaning that differs from their original one. The solidity of these Chinese origins makes the Shangqing texts resistant to Buddhist influence.

This article draws attention mainly to two spheres where the resistance of Shangqing was strong: Festschrift fur Hans Steininger zum The aim of this article is to present some of the most exemplary expressions of syncretism showing how Taoist religious practices and notions have been connected from the Song and Yuan onward with philosophical Taoist concepts as well as with Confucian and Buddhist notions and texts.

Chan Buddhism, in particular, with its leitmotiv of "pointing directly to the human being's heart- mind and realizing Buddhahood," was. Equivalent to the One, the Taiji corresponds, for example, to the Mean of the Confucians, the Chaos of Liezi and interior alchemists, and the Void of Buddhists. Similar parallels are drawn with xing nature and xin heart- mind through the analysis of a variety of examples from several Taoist interior alchemy texts.

This study is a useful guide to some central terms of interior alchemy texts by providing their source of inspiration and explaining the meaning of such comparisons. Vandermersch, Wangdao ou la Voie Royale, Paris: The main themes remain the complex unity of Chinese thought, its overall tendency to recover the past in order to include it in the present, and a systematic dynamic that tries to bridge gaps while regarding antagonism as vital. One more theme is the dual reality of oppositions and their intrinsic relationship. This is well shown by the nei-wai dynamic that counterbalances the contradictions between a society with its worldly morality and the mystical vision of the world.

While Taoism presides over the interior net world, Confucianism rules over the external wai and social world. The interactions and retroactions between the different tendencies of Chinese thought concretize themselves around some key- terms such as Great Man daren , human nature, and the relation between language and reality, a theme which rejoins that of the possible relation between teaching and Truth or that of Unity and Multiplicity. It is then necessary to see the works of Chinese authors in their own context; and since, according to Chinese structure, every part is intrinsically related to the other, it is impossible to study a work as an isolated phenomenon.

This is just what Robinet has tried to do in all her studies. This introduction justifies Robinet's choice of thinkers, texts, currents of thought, and terms in her contributions to this philosophical encyclopedia. The "founding texts" that have provided the basis for the reflections of the following generations Yijing, Chunqiu, Zhongyong, etc. Among the great currents of thought, Confucianism is more relevant than others in this encyclopedia as it is not only the officiai Chinese ideology but also because it is more akin to explaining philosophical subjects.

According to Robinet, this does not mean that metaphysical currents of thought have been left out. In Taoism, the texts or authors that have a more religious content have been excluded by Robinet, while for Buddhism, texts and authors were selected that better testify to the sinisation of Buddhism. Robinet's choice also includes Legalism, Yin- Yang and Five-Agent school, syncretistic and medical thought, military art, music, and aesthetics.

Finally, the commentaries also find their place since they allow to see how the "founding texts" have been interpreted and successively used. L'homme cosmique," ; "Chine: Le salut chinois ou l'insertion du microcosme dans le macrocosme," ; "Chine: By means of a brief comparison with Greek philosophy, some of the main features of Chinese thought are singled out: Yin-Yang , Four Four trigrams: Chinese thought is regarded as holistic since it tries to apprehend everything as a whole, the whole or the wholes, and a relation of every part with the whole.

Centre d'études religieuses

This also accounts for its qualification of correlative or relationship thinking. Furthermore, according to the definition given by Vandermeersch, Chinese thought is characterized as "morphological thinking. This implies the notion of hierarchic order, the vision of space as position or relation, the structuralism of Chinese thought, etc.

Finally, the author underlines that some comparisons may be drawn in particular with pre-Socratic, Platonic, and neo-platonic thought, as well as with Western contemporary philosophy. This article provides at the end a selected choice of passages of Chinese. This article focuses on Buddhist influences on Taoism through the analysis of a series of Taoist texts from the early Tang a useful list is found in the Appendix and some key terms and concepts such as human nature xing , the heart-mind xin , the first thought and the instant of its emergency yinian, chushi or chuxun, etc.

In order to measure the impact that Buddhism had on these concepts, the author presents their basic and native meanings before Buddhism and their progressive changes under Buddhist impact. Buddhism started influencing Taoism at the end of the 4th century and left its marks, at the beginning superficially on Shangqing texts, and later more deeply on Lingbao scriptures. From the beginning of the 7th century one can distinguish Taoist textual groups in which a progressive integration of Buddhist thought occurred. Among them one finds the Bimizang group with the Benjijing, the Haikong jing and the Yuanyang jing.

This group testifies to an overwhelming adoption of Buddhism to such an extent that these texts almost seem not to be Taoist. Here the "exotic" Sanskrit terms of Lingbao have given way to a genuine comprehension of Buddhist terminology, as in the central concept of Emptiness.

Between the 7th and the 8th centuries, another important group is formed by the Neiguan with the Zuowanglun,. In it one can discern an evolution of Taoism which, while attempting to free itself from the overwhelming adoption of Buddhism found in the previous Bimizang group, elaborates Buddhist fundamental concepts.

Its interests focus on the innate purity of nature, the distinction between the impure discursive and agitated mind and pure heart-mind the bright and luminous one , and the search for a balance between the cessation of thoughts and the working of the luminous heart-mind. In this progressive Taoist assimilation of Buddhist concepts and liberation from Buddhism itself, the Neidan or internal alchemy played a central role. A new emphasis is then put on the role of human mind and the cosmological rebuilding of a world in which duality must be harmoniously integrated and transcended.

Although the notion of Taiji is strictly linked with cosmological and numerological speculations on the Yijing, Liioshu and Hetu, the aim of this article is to focus on the meaning and the role of Taiji in Taoist sources. After an introduction on the transmission of the Taiji diagram in Pre-Song sources according to which the origin of Chen Tuan's Taiji tushuo still remains a mystery , the article emphasizes the role of continuity that Taoism played in the study of the Yijing and briefly examines the history of the term Taiji in the sources that precede Neo-Confucianism.

Zhuangzi uses it by placing it after the Tao. However, the most famous use of the term comes from the Xici. Although the term is rarely used in classical texts, it seems more common in the iveishu of the Han dynasty where it takes the meaning of primal Chaos before becoming a part of Xuanxue speculations on existence and non-existence. While it is frequently used in ancient Taoism, it has different meanings and takes on a genuine metaphysical and cosmological meaning in Taoist texts of the 7 and 8th century.

From the Song onward, apart from Zhou Dunyi and Shao Yong whose links with Taoism are known, the term seems more familiar to Taoists than to Confucians. Some key meanings are then presented and analyzed, such as Taiji as Genesis, as synonym of hundun Chaos , the relationship between Taiji and Wuji, Taiji as a complex unity both unity and multiplicity , Taiji as Center and North, Taiji as end point and turning point the principle of dynamic changes ,Taiji as cycle and loop, and finally the relationship between Taiji and meditation.

As the author suggests, the best translation of Taiji would be "Supreme Term" since it is the meeting point and the point of leaving and separation, the unity which simultaneously contains opposites and differences: Taiji represents a Chinese answer to the philosophical problem of the relationship between the continuous and the discontinuous, the infinite and the finite, One and Two. This article offers a comparative analysis of chapters 11, 13, and 1 8 of the Huainanzi which present such subjects as the relativity of any value and truth, the changes affecting everything and the necessity of adaptation to these changes by retaining a constant truth, and the need for familiarity with mechanisms and their changes.

These three chapters develop a relativistic and perspectivist point of view which is based on an ultimate truth the Tao. Each of them could carry the title "Of changes and the unchanging" or "On the Tao-One and its diverse and paradoxical applications. To address this question, Robinet clarifies the common points among them. According to certain authors the numbers come before the images xiang , while for others it is just the opposite. Representing the world by numbers is one of the fundamental features of the xiangshu images and numbers science that is linked to the Yijing exegesis.

According to the Chinese, and in particular to the Taoists, numbers are world-producing. One is either identified with Tao or regarded as engendered by the Tao. Two engenders the phenomenal world as well as Three, etc. As the world is engendered from the spreading out of One to multiplicity, it follows that returning to One by going in reverse mode winds back time.

Taoists begin to arrange the progression of numbers that represent the engendering of the world from One, and the return to One by reversing the sequence of numbers. Numbers also have their numerological correspondences such as Three, which in the human sphere represents the phenomenal world, and in the celestial sphere the Three Ones sanyuan or the Three August Ones sanhuang ; Five for Five Emperors, Five Agents, Five planets, etc.

Most numbers that play a role can be decomposed in different ways firstly by dividing up into odd or yang and even or yin figures. Beside their role in cosmology, numbers also intervene in interior alchemy for setting Fire Phasing huohou and measuring the alchemic ingredients for example, two-eight.

Curty, Christian 1921- ...

Numbers are also used for representing trigrams and hexagrams that are, together with the images, the most important symbols on which interior alchemy bases itself. However it is important to recall, as alchemists always do, that figures are in the end no more than metaphors. Does the world have a beginning? The Chinese have tried to answer this question in different ways.

While Laozi answers yes and calls the beginning of the world "Mother," Zhuangzi in chap. By contrast, the weishu attaches a date to the beginning of the world: Every school or current in China has tried to penetrate the secret of creation, to see and know what lets something appear.

Making use of systems of divination, arrangement of trigrams and sexagesimal signs, various traditions tried to find the place or Cavity from which the world arose in order to determine the right moment, day, and place to gain access to it. With regard to the passageway to the human world, while Confucians see the problem of the beginning of movement as an ethical question, the place of division between good and evil, Taoist alchemists take it as the starting point of the alchemical Opus, the auspicious moment to recreate the world.

The common point of all Chinese authors of different epochs resides, however, in the conception of a vital and interior principle of auto-creation that every being harbors in itself and must return to; to go back to this Source is to find oneself. The different modalities of One and its dynamic]. Chinese thinkers have all tried to conciliate unity with duality. In order to clarify how this striving for uni-plurality was a constant of Chinese authors of all lines of thought and all periods, this article distinguishes different levels of conceiving the One: Robinet provides an impressive quantity of examples from Chinese sources.

Attempting to combine these two contradictory notions unity and duality , some thinkers like Zhu Xi concede in some aspects of their theories more weight to dualism i. Robinet illustrates this tendency toward absolute monism by the thought of Wang Fuzhi in opposition to the view of. The notion of Three as world of mixedness also reflects the original unity that provides for some authors, in particular Taoists and among them interior alchemists , the way to transcend duality and recover the original unity embodied in Man and in the Center. Four main dispositions of magical squares are here discussed by Robinet: It forms the basis of a Han divination method.

It is mainly used in meditation and in celestial walks in order to create a sacred space. It is used in ritual and in the star- walks to access the Center, going from Yang to Yin from the sun to the moon or from Heaven to Earth , and attaches importance to the "gates of universe" the intermediary points and their relationship with trigrams. Animated by exorcist power and of cosmic dimension, it is used in ritual to give access to the Center going from the Great Yin to the Great Yang.

It represents the conjunction of the Five Agents into three unities of equal value and their final fusion into One.

A Thematic and Annotated Bibliography of Isabelle Robinet (revised and enlarged edition)

These four devices may be divided into two groups: While the first group links the single parts of the world, the second arranges them; this matches the xiantian before heaven and the houtian after heaven dispositions of trigrams. In Jacques Gernet and Marc Kalinowski, eds. The theme of the genesis of the world, a theme which both contains the question of its origins and that of its beginning two issues that have been confounded in China has long been a staple of Chinese thinkers, especially Taoists. One of the titles attributed to the deified Laozi is in fact "Chaotic Origin," and the name of the supreme Taoist god is "Venerable Celestial One of the Original Beginning.

This attitude implies that one positions oneself at the origin of the world both for remaking it one of the important activities of Taoist adepts and for catching the incessant creativity, the organizing power of the universe. Relying on the Huainanzi and Yi wei Qian zuodu as the most ancient basic texts for presenting the genesis of the world, this article introduces various notions and images connected to it: The paper ends with a discussion of the relation between cosmogenesis and meditation in the notion of the timeless and everlasting instant of Alchemical Opus and the adoption in interior alchemy of the meaning of genesis.

The main themes of this article are the vision of Chinese cosmology, its origins, its relation with calendar science as well as the effects of the removal of the sacred aura surrounding the world both in the religious and secular domains. As an instrument of the rationalization of the world, Chinese cosmology focuses on arranging the world, as Chinese myths show by contrast with Greek mythology which focuses on the genesis of the world.

Chinese texts describe the genesis only as something which took place in the past: Once the Chaos was well developed, the Limit appeared through the division of the Breath Heaven-Yang and Earth-Yin into two polarities, antagonistic and complementary. Here, the notion of space created between the Two which constitutes the phenomenal world arises. In response to questions concerning the space- time where the change between Yin and Yang happens and the reality of this change, Robinet gives a general introduction to the concepts of space- time, the Yin-Yang polarity, and the notion of Limit. The idea of a hierarchic order which is inherent to the world and constitutes the basis of its intelligibility displays its dynamic in the system of Five Agents and in the notion of the Center.

Finally, the article provides a synthetic.

Different theories about the form of Earth and Heaven are also discussed. It ends with a selection of passages from Chinese authors on the following themes: Observation and induction, Genesis, Five Agents and the Center-Five, Alternation and circularity, Heaven and Earth, the Center and the exterior poles, the stars, the Saint — cosmic man, the government according to the cosmic laws, Rites and music, Arts and literature, the body, and Ethics. This article may be regarded as an introduction to Robinet's forthcoming book on Chinese cosmology.

It is the most ancient cosmogonie text, dating back to the 4th century BCE. It can be divided into five parts: The question is to know whether the term Taiyi refers in this manuscript to a divinity or to a philosophical principle, and whether its cosmogony is an ontological or religious one. As the author concludes, the texts which date back to the 4th century CE regard Taiyi as a fundamental principle of the world and not as a divinity.

Furthermore, the manuscript of Guodian is the first cosmogonie text to clearly state that Water is the first thing that was born from the One. University of California Press, Although Taoist cosmology at the beginning does not seem very developed, by the end of the fourth century it acquires more precise outlines via Lingbao scriptures. It was under the Six Dynasties and then the Tang that new elements were incorporated and genuine attempts at synthesis took form.

Then this triad is connected with thee others: One can see that cosmogonie explanations can be better understood in the framework of what Bokenkamp defines as a "cosmic battle" involving different Taoist schools, their texts, and their gods. The figure of Laozi is a good example for that see pp. This book is divided into six parts: The content of this chap. After an introduction on the different meanings of "the movement of the world" chap.

After Chaos or Genesis, the formation of the world is described in two main ways: This fifth part deals with the distribution of time and space in the world chap. This last section includes Man and his relation with cosmos chap. In this book on which she had been working for a long time until the last moments of her life, Isabelle Robinet has offered a synthesis of the huge topic that is Chinese cosmology through an attentive choice of Chinese works capable of illustrating Chinese fundamental views on the world and its organization. This is well emphasized by Robinet's technique of setting the translations of Chinese sources in a bigger and her own explanations in a smaller font.

Her sinological research started and ended with an unchanged emphasis on the use of Chinese first-hand sources. This book is her last teaching. Mais au bout du compte, ce sont les habitants qui risquent de tout perdre.

LES ETATS DE CONSCIENCE SUPERIEURS

La fin du monde vous sites? La fin du monde si proche Qu'a dit Nostradamus a ce sujet? J'ai que pour votre niveau de reflexion apocalypse a deja eu lieu. Le changement est dans l'ordre des choses. Quoiqu'il en soit, je ne pense pas que l'humain soit en danger sur ce changement radical qui nous pends au nez. Je n'en suis pas sur. La foule crie au nouveau patriarche: Eugraph a treize ans et songe: Avec des moines, Eugraph qui est petit, s'en va tirer les cadavres par la lucarne hors des sous-sol de la Tcheka pour les passer aux moines qui les enterrent.

Deux tendances se font jour dans la civilisation russe: Enfin, sans les saints locaux, sans les lieux saints, je ne pouvais respirer. Avec cela l'exode des Russes en Europe prend tout son sens. Il ne suffisait pas non plus de rester amateur de la tradition occidentale en la regardant avec des yeux d'oriental, il fallait se plonger dans son courant. Ce plongeon est beaucoup plus difficile qu'il ne semble superficiellement. Ce fut un long travail. Deux sentiments aigus m'animent: Jean Cocteau se convertit Ce sera la lutte de toute ma vie: Colombelles, Tourcoing, Le Creusot, Montargis, etc.

Nombre d'ouvriers russes y travaillent par contrats. Dieu nous aime comme Il aime chacun de nous. N'oubliez pas qu'Il est le Bon Samaritain. Le Christ ne dit-il pas: Combattez en vous cette erreur car nous devons la combattre chez les autres.